Haṭha Pradīpikā 4.57
यावन्नैव प्रविशति चरन्मारुतो मध्यमार्गे यावद्बिन्दुर्न भवति दृढः प्राणवातप्रबद्धः |
yāvan naiva, praviśati caran, māruto madhya-mārge; yāvad bindur, na bhavati dṛḍhaḥ, prāṇa-vāta-prabaddhaḥ | Analysis ▾ Analysis ▴
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yāvat
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as long as | |
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na
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not | |
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eva
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indeed | |
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praviśati
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entered | |
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caran
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flows | |
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mārutaḥ
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breath, wind | |
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madhya
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middle | |
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mārge
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path | |
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yāvat
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as long as | |
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binduḥ
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bindu | |
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na
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not | |
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bhavati
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becomes | |
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dṛḍhaḥ
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firm | |
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prāṇa
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through breath | |
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vāta
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by wind | |
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prabaddhaḥ
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held |
यावद्व्योम्ना सहजसदृशं जायते नैव तत्त्वं तावत्सर्वं वदति यदिदं दम्भमिथ्याप्रलापः ||57||
yāvad vyomnā, sahaja-sadṛśaṃ, jāyate naiva tattvaṃ; tāvat sarvaṃ, vadati yad idaṃ, dambha-mithyā-pralāpaḥ ||57|| Analysis ▾ Analysis ▴
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yāvat
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as long as | |
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vyomnā
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of space | |
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sahaja
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innate | |
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sadṛśam
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equal | |
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jāyate
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arises | |
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na
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not | |
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eva
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indeed | |
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tattvam
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reality | |
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tāvat
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so long | |
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sarvam
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all | |
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vadati
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said | |
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yad
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whatever | |
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idam
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this | |
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dambha
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hypocrisy | |
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mithyā
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false | |
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pralāpaḥ
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chatter |
Metre: Mandākrāntā
As long as (yāvat) the moving breath-wind (caran mārutaḥ | nom sg) does not (naiva) enter (praviśati | 3p sg act pres) the middle pathway (madhya-mārge | loc sg), as long as (yāvat) Bindu (binduḥ | nom sg) is not (na) firm (dṛḍhaḥ | nom sg m) and bound by the breath-wind (prāṇa-vāta-prabaddhaḥ | nom sg m ppp), and as long as (yāvat) realization of reality (tattvam | nom sg n), resembling space (vyomnā | ins sg) in naturalness (sahaja-sadṛśam | nom sg n), does not (naiva) arise (jāyate | 3p sg med pres), so long (tāvat) everything (sarvam) one says (vadati) is merely hypocritical and false chatter (dambha-mithyā-pralāpaḥ | nom sg).
As long as the breath does not enter the middle path, Bindu is not held firm by the breath, and reality does not shine forth as naturally as the sky, everything said is merely hypocritical and false talk.
For Brahmānanda, knowledge is credible only when Prāṇa has entered Suṣumṇā and stands firm in Brahmarandhra, Bindu has become stable through Kumbhaka, and the mind grasps supreme reality as naturally as an ordinary object. Anyone who speaks of knowledge without this mastery, he says, makes only empty assertions. The commentary preserves here a deliberately polemical primacy of yogic experience.
Brahmānanda then integrates seemingly different paths into eight-limbed yoga. Listening to and reflecting on the teaching belong to Svādhyāya, deep contemplation to Dhyāna, Karma Yoga to Kriyāyoga, and devotion to Īśvarapraṇidhāna or to a form of Samādhi. Knowledge, action, and Bhakti thus appear as components of a comprehensive system of yoga.
yāvan naiva praviśati caran māruto … sarvaṃ vadati yad idaṃ dambhamithyāpralāpaḥ MBHDL2026 ] transp. NS1882 post HP 4.35*6
As long as the Prâṇa does not enter and flow in the middle channel and the vindu does not become firm by the control of the movements of the Prâṇa; as long as the mind does not assume the form of Brahma without any effort in contemplation, so long all the talk of knowledge and wisdom is merely the nonsensical babbling of a mad man.
Haṭha Pradīpikā 4.58
ज्ञात्वा सुषुम्णासद्भेदं कृत्वा वायुं च मध्यगम् |
कृत्वासावैन्दवे स्थाने घ्राणरन्ध्रे निरोधयेत् ||58||
Metre: Anuṣṭubh
Having understood (jñātvā | abs) the true piercing of Suṣumṇā (suṣumṇā-sad-bhedam | acc sg) and (ca) brought the breath (vāyum | acc sg) into the middle channel (madhya-gam kṛtvā | abs), this practitioner (asau | nom sg m), having brought it to the lunar place (kṛtvā aindave sthāne | abs, loc sg), should close (nirodhayet | 3p sg act opt caus) both nostrils (ghrāṇa-randhre | acc du).
Once the yogi has understood the true piercing of Suṣumṇā, the breath is led into the middle channel, brought to the lunar place, and both nostrils are closed.
In the textual version of the Jyotsnā, the yogi is to learn the opening of Suṣumṇā from the guru at a suitable place already described in the first chapter, lead Prāṇa into the middle path, and hold it in Brahmarandhra. MBHDL2026 gives different details at this point; the practice explained here is therefore source-bound.
jñātvā suṣumṇāsadbhedaṃ kṛtvā vāyuṃ ca madhyagam kṛtvāsāv aindave sthāne ghrāṇarandhre nirodhayet MBHDL2026 ] transp. NS1882 post HP 4.0*12, ante HP 4.60
kṛtvāsāv aindave sthāne ghrāṇarandhre MBHDL2026 ] sthitvā sadaiva susthāne brahmarandhre NS1882
kṛtvāsāv aindave sthāne ghrāṇarandhre MBHDL2026 ] sthitvā sadaiva susthāne brahmarandhre NS1882
Always living in a good locality and having known the secret of the Suṣumnâ, which has a middle course, and making the Vâyu move in it., (the Yogî) should restrain the Vâyu in the Brahma randhra.
Wenn man die Sushumna gut zu öffnen versteht, den Athem in der Mitte gehen lässt und an einem passenden Ort wohnt, so möge man den Athem am Brahmarandhra hemmen.
Haṭha Pradīpikā 4.59
इडायां पिङ्गलायां च चरतश्चन्द्रभास्करौ |
चन्द्रस्तामस इत्युक्तः सूर्यो राजस उच्यते ||59||
Metre: Anuṣṭubh
In Iḍā (iḍāyām | loc sg) and (ca) Piṅgalā (piṅgalāyām | loc sg), moon and sun (candra-bhāskarau | nom du) move (carataḥ | 3p du act pres). The moon (candraḥ | nom sg) is said (uktaḥ | nom sg m ppp) to be tamasic (tāmasa | nom sg m), thus (iti), and the sun (sūryaḥ | nom sg) is said (ucyate | 3p sg pas pres) to be rajasic (rājasa | nom sg m).
Moon and sun move through Iḍā and Piṅgalā: the moon is regarded as tamasic, the sun as rajasic.
iḍāyāṃ piṅgalāyāṃ ca carataś candrabhāskarau candras tāmasa ity uktaḥ sūryo rājasa ucyate MBHDL2026 ] om. NS1882
Haṭha Pradīpikā 4.60
तावेव धत्तः सकलं कालं रात्रिंदिवात्मकम् |
भोक्त्री सुषुम्णा कालस्य गुह्यमेतदुदाहृतम् ||60||
Metre: Anuṣṭubh
These two (tau | nom du m) alone (eva) produce (dhattaḥ | 3p du act pres) the entirety of time (sakalaṃ kālam | acc sg), which consists of night and day (rātriṃ-diva-ātmakam | acc sg m). Suṣumṇā (suṣumṇā | nom sg) is the devourer (bhoktrī | nom sg) of time (kālasya | gen sg); this (etad | nom acc sg n) has been declared (udāhṛtam | nom acc sg n ppp) as a secret (guhyam | nom acc sg n).
Moon and sun produce the whole of time made of night and day. Suṣumṇā, however, devours time. This has been transmitted as a secret.
For Brahmānanda, the solar and lunar currents produce the yogic alternation of day and night, each in periods of two and a half Ghaṭikās. Suṣumṇā “devours” time because this alternation ends there. The experienced yogi is thereby said to recognize the time of death, hold Prāṇa in Brahmarandhra, and leave the body voluntarily; this belongs to the traditional bodily and soteriological model of the commentary.
tāv eva dhattaḥ sakalaṃ kālaṃ rātriṃdivātmakam bhoktrī suṣumṇā kālasya guhyam etad udāhṛtam MBHDL2026 ] transp. NS1882 post HP 4.58, ante HP 4.64
tāv eva dhattaḥ sakalaṃ kālaṃ MBHDL2026 ] sūryacandramasau dhattaḥ kālaṃ NS1882
tāv eva dhattaḥ sakalaṃ kālaṃ MBHDL2026 ] sūryacandramasau dhattaḥ kālaṃ NS1882
Time, in the form of night and day, is made by the sun and the moon. That, the Suṣumnâ devours this time (death) even, is a great secret.
Sonne (sûrya) und Mond (candra) schaffen die Zeit, die aus Tag und Nacht besteht; die Sushumna ist die Verzehrerin der Zeit (kala); dieser Ausspruch ist geheim zu halten.
Haṭha Pradīpikā 4.61
षट्चक्रं षोडशाधारं त्रिधा लक्ष्यं गुणत्रयम् |
शेषं तु ग्रन्थविस्तारं त्रिकूटं परमं पदम् ||61||
Metre: Anuṣṭubh
Six Cakras (ṣaṭ-cakram | nom acc sg), sixteen supports (ṣoḍaśādhāram | nom acc sg), the threefold target (tridhā lakṣyam | nom acc sg), and the triad of Guṇas (guṇa-trayam | nom acc sg): the rest (śeṣam | nom acc sg n), however (tu), is merely an expansion of the texts (grantha-vistāram | nom acc sg); Trikūṭa (trikūṭam | nom acc sg) is the supreme place (paramaṃ padam | nom acc sg).
There are six Cakras, sixteen supports, three concentration points, and three Guṇas. Everything else is merely the elaboration of the texts. Trikūṭa is the supreme place.
ṣaṭcakraṃ ṣoḍaśādhāraṃ tridhā lakṣyaṃ guṇatrayam śeṣaṃ tu granthavistāraṃ trikūṭaṃ paramaṃ padam MBHDL2026 ] om. NS1882
Haṭha Pradīpikā 4.62
कुण्डली कुटिलाकारा सर्पवत्परिकीर्तिता |
सा शक्तिश्चालिता येन स मुक्तो नात्र संशयः ||62||
Metre: Anuṣṭubh
Kuṇḍalinī (kuṇḍalī | nom sg), crooked in form (kuṭila-ākārā | nom sg), is described (parikīrtitā | nom sg f ppp) as being like a serpent (sarpa-vat). By whom (yena | ins sg m n) she (sā | nom sg f), Śakti (śaktiḥ | nom sg), has been moved (cālitā | nom sg f ppp), that person (sa | nom sg m) is liberated (muktaḥ | nom sg m ppp); there is no doubt about this (nātra saṃśayaḥ | nom sg).
Kuṇḍalinī is the crooked serpent power. One who sets her in motion is without doubt liberated.
kuṇḍalī kuṭilākārā sarpavat parikīrtitā sā śaktiś cālitā yena sa mukto nātra saṃśayaḥ MBHDL2026 ] om. NS1882
Haṭha Pradīpikā 4.63
यदा कूटं त्रिकूटस्थं चित्तं चित्रं निरन्तरम् |
कुण्डल्यास्तु प्रयोगेण स मुक्तो नात्र संशयः ||63||
Metre: Anuṣṭubh
When (yadā) the Kūṭa (kūṭam | nom sg n) is situated in Trikūṭa (trikūṭa-stham | nom sg n), the mind (cittam | nom sg n) is wondrous (citram | nom sg n) and uninterrupted (nirantaram). Through the application (prayogeṇa | ins sg) of Kuṇḍalinī (kuṇḍalyāḥ | gen sg), however (tu), the yogi (sa | nom sg m) is liberated (muktaḥ | nom sg m ppp); there is no doubt about this (nātra saṃśayaḥ | nom sg).
When Kūṭa rests in Trikūṭa, the mind becomes wondrous and uninterrupted. Through the application of Kuṇḍalinī, the yogi is without doubt liberated.
yadā kūṭaṃ trikūṭasthaṃ cittaṃ citraṃ nirantaram kuṇḍalyās tu prayogeṇa sa mukto nātra saṃśayaḥ MBHDL2026 ] om. NS1882
Haṭha Pradīpikā 4.64
द्वासप्ततिसहस्राणि नाडीद्वाराणि पञ्जरे |
सुषुम्णा शाम्भवी शक्तिः शेषास्त्वेव निरर्थकाः ||64||
Metre: Anuṣṭubh
Seventy-two thousand (dvā-saptati-sahasrāṇi | nom acc pl) openings of the Nāḍīs (nāḍī-dvārāṇi | nom acc pl) are in the cage of the body (pañjare | loc sg). Suṣumṇā (suṣumṇā | nom sg) is the Śāmbhavī power (śāmbhavī śaktiḥ | nom sg); all the others (śeṣāḥ | nom pl f), however, are indeed (tv eva) useless (nirarthakāḥ | nom pl f).
Within the cage of the body are seventy-two thousand openings of the Nāḍīs. Suṣumṇā is the Śāmbhavī power; the others are useless.
Among the 72,000 openings of the channels, only Suṣumṇā possesses the decisive salvific function. Brahmānanda calls it Śāmbhavī because it leads to Śambhu and reveals the self. When the other channels are called “purposeless,” this concerns the final purpose of liberation; the commentary does not deny their significance for other bodily functions.
dvāsaptatisahasrāṇi nāḍīdvārāṇi pañjare suṣumṇā śāmbhavī … adhvastayoś cendriyavargabuddhir vidhvastayor mokṣapadasya siddhiḥ MBHDL2026 ] transp. NS1882 post HP 4.60, ante HP 4.0*13
In this body there are 72,000 openings of Nâdis; of these, the Suṣumnâ, which has the Śâmhhavî Sakti in it, is the only important one, the rest are useless.
72000 Nâdî-Thüren gibt es im Körper; Sushumna ist die glückbringende Şakti, die übrigen sind nutzlos.
Haṭha Pradīpikā 4.65
वायुः परिचितो यत्नाद् अग्निना सह कुण्डलीम् |
बोधयित्वा सुषुम्णायां प्रविशेदनिरोधतः ||65||
bodhayitvā suṣumṇāyāṃ; praviśed anirodhataḥ ||65|| Analysis ▾ Analysis ▴
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bodhayitvā
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should awaken | |
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suṣumṇāyām
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Suṣumṇā | |
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praviśet
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entered | |
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anirodhatas
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without obstruction |
Metre: Anuṣṭubh
The breath (vāyuḥ | nom sg), gathered (paricitaḥ | nom sg m ppp) through effort (yatnāt | abl sg), having awakened (bodhayitvā | abs caus) Kuṇḍalinī (kuṇḍalīm | acc sg) together (saha) with the fire (agninā | ins sg), should enter (praviśet | 3p sg act opt) Suṣumṇā (suṣumṇāyām | loc sg) without obstruction (anirodhataḥ).
When carefully gathered, the breath joins with the fire to awaken Kuṇḍalinī and enters Suṣumṇā without obstruction.
Carefully gathered Prāṇa joins the digestive fire, awakens Kuṇḍalinī, and enters Suṣumṇā without obstruction. Brahmānanda treats these three processes as a continuous causal chain. In the following verse, he draws the sharp conclusion: as long as the central current of breath is absent, other yogic efforts remain futile for the highest goal.
yatnād MBHDL2026 ] yasmād NS1882
The Vâyu should be made to enter the Suṣumnâ without restraint by him who has practised the control of breathing and has awakened the Kuṇḍali by the (gastric) fire.
Sobald der Athem geübt ist, soll er, nachdem man mittelst des Feuers (d. h. des Magenfeuers jatharagni) die Kundalî geweckt hat, ohne Hinderniss in die Sushumnâ eintreten.
Haṭha Pradīpikā 4.66
सुषुम्णावाहिनि प्राणे सिध्यत्येव मनोन्मनी |
अन्यथा विविधाभ्यासाः प्रयासायैव योगिनाम् ||66||
Metre: Anuṣṭubh
When the breath (prāṇe | loc sg) flows through Suṣumṇā (suṣumṇā-vāhini | loc sg m n), the mind's Unmanī (manonmanī | nom sg) indeed (eva) succeeds (sidhyati | 3p sg act pres). Otherwise (anyathā), various practices (vividha-abhyāsāḥ | nom pl) are only (eva) exertion (prayāsāya | dat sg) for yogis (yoginām | gen pl).
When the breath flows through Suṣumṇā, Manonmanī succeeds. Otherwise, the various practices remain nothing but exertion for yogis.
vividhābhyāsāḥ MBHDL2026 ] tv itarābhyāsāḥ NS1882
The Prâṇa, flowing through the Suṣumnâ, brings about the condition of manonmaṇî; other practices are simply futile for the Yogî.
Nur wenn der Athem sich in der Sushumna bewegt, gelingt die Manonmanî; ist dies nicht der Fall, so dienen die anderen Uebungen bloss dazu den Yogin zu ermüden.
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